their exertions and teaching, the people might be brought to a better mind. Or, if the people had remained faithful, God would not have punished the people for the sins of the priests; he would have cut off the wicked priests and raised up others according to his own heart. Nothing short of the unanimous wickedness of priests and people could have brought on so great a calamity. In like manner we infer that the cause of the second destruction was not any partial wickedness, but some sin, of which both priests and people were guilty, that drew down that calamity. And, further, it must have been a sin against which they were warned by special messengers of God. When the priests and the people fell into idolatry, God did not immediately destroy the first temple. He first tried whether they would listen to his warnings and repent, and therefore “he sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling-place.” Now, surely, when we see that God showed such compassion, when He was about to send so small a calamity as the seventy years’ captivity, we may safely infer that he would not bring the more tremendous judgment of eighteen hundred years’ desolation, without exhibiting a compassion proportionate to the coming infliction. In the former case he sent special messengers and prophets to warn them, he must also have acted similarly before the second destruction. Who, then, were the messengers and the prophets that warned the Jews of their sin? The Jews say, that during the second temple there was no prophecy; but is it possible to imagine that the God of Israel would shut up his bowels of compassion, and pity neither his people nor his dwelling-place, but give them both over to the most dreadful visitation that ever descended on a nation without one word of warning? When he was about to destroy Nineveh he first sent Jonah to call them to repentance, and when his judgments were about to descend upon Babylon, the words of warning were miraculously written on the wall; can we suppose, then, that God would not have as much mercy on Jerusalem and the Jews as on Babylon and Nineveh? The supposition is utterly inconsistent with God’s character and dealings. There must have been prophets who announced the coming judgment and warned the people of their sin. Who were they, then, and what was that sin equal to idolatry which priests and people committed and obstinately persevered in, despite of all warning, and in which their descendants still persevere? Idolatry is a departure from the true God, and the setting up a false system of religious worship. Now it is granted that the Jews did not make images, but did they set up a false system of worship and religion contrary to the religion of Moses and the prophets? Let the oral law and the Jewish Prayer-books answer that question. We have shown in these papers that the oral law,